by Ralph Alpizar

Originally there was an initiation ceremony within the Mayombe and Biyumba branches known as the malongo ceremony. This was the first step for anyone interested in joining a “house” or Munanso. Oftentimes, this was the only ceremony performed to an individual and was considered all he or she would need as a ceremonial rite as an ngangulero throughout his whole life.

Occasionally the ceremony known as malongo was performed to the individual the very same day he would go to “consult” or “get read” by a Tata-nkisi. In such cases the individual was always in need of an urgent solution to resolve a difficult problem which was almost always health related. The Tata-nkisi would perform the malongo ceremony and the individual would agree to pay a “fee” usually in the form of a sacrificial offering, which would be paid on the day and time this person agreed and assuming he or she would have resolved his or her problem.

Sometimes the individual expressed an intention to belong to the “temple-house” or Munanso or it was marked in divination that they should undergo the ceremony because they had the spirituality to act in the capacity of a “congo officer” in the munanso. In these cases the malongo ceremony would take place and in doing so they were agreed to abide by the rules of the religious house and partake in secret oaths which involved keeping the taboos of that Munanso. From that moment on the already “sworn” had the right to the ceremonial space of the munanso and depending on his performance could acquire many “powers” within the “juego de Palo” (Palo game or ceremony).

The malongo ceremony was performed to both men and women, and it was a very simple ritual involving cuts or marks with a sharp object in one of the two hands, depending on the situation and the Mpungu that reigned in the Munanso.

The malongo ceremony, could be performed many times throughout the lifetime of an individual for any number of reasons. It could to overcome a problem or as part of the different stages that one passes in becoming a different type of “congo officer”. When the malongo ceremony took place for spiritual reasons, it was a kind of pact or “deal” between the neophyte and Mpungu that was mediated by the Tata-nkisi.

Join leading scholars, priests, and performers of Afro-Cuban Congo culture for enlightening presentations and discussions exploring the ways music, dance, religion, and philosophy influence how a people conceive of themselves, negotiate relationships with each other, and their history. Participants will elaborate the ways practitioners surface notions of warfare, identity, and power through drum and music practice.

I took a walk and couldn’t help but notice the almasigo and ceiba trees have begun to sprout new leaves and ducks have their nests full of eggs. Over the years the more connected I become with malongo, the place where the medicine is, nature, the more I understand the cycles of nature and how they affect us. This is what we are supposed to do as initiates, observe malongo and learn from it. We observe the different ways the Earth reacts at different phases of the moon, at different times of the day and even in how things are affected by the position they are in and the direction they face. My observations were made right as “Cuaresma” or Lent came to an end. Lent, Holy Week and Good Friday have all become important topics in the Palo and Lucumi religious communities. As of late more and more practitioners in the United States are moving away from observing what were typical practices of our ancestors during Holy Week. Historically Palo was only practiced during this time of the year by those who were considered “ndoki.” The context of this word, while having different meanings throughout the Bantu speaking world, refers to negative witchcraft, sorcery used to harm. Ndoki was always notable by the absence of Catholic iconography.

Today however, this is not the case. There are many practitioners working throughout Holy Week and Good Friday and it’s not necessarily to do harm. Also, the absence of crucifixes and Saint statues has more to do with revisionism due to political agendas than anything else. Practitioners are trying to get back to a more African uncreolized Kongo tradition and call it Palo. This is however, an oxymoron. Revisionism is a slippery slope, especially when based on speculation. Many have made the assumption that the Kongo was pillaged, slaves were taken to Cuba and they were forced to adapt Catholicism senselessly. A deeper study of the subject however may lead one to believe otherwise and merits more attention. To begin, this belief that all Africans were forced to be baptized is due to the propagation of erroneous scholarly work. It is a falsehood. Also, the true persecution of practitioners took place sometime in the beginning of the 20th Century during a period where Cuba was trying to de-Africanize its culture. Modern interpretations of how Palo interacted with both the church and Lucumi seems to stem more from this period than anything preceding it.

Kongos were “Christians” prior to arriving in Cuba. The Kongo monarch (manikongo) Nzinga a Nkuwu willfully converted to Christianity on May 3rd, 1491. Over time the official adoption of the new faith was met with both enthusiasm and opposition, however it prevailed. I spend almost 8 hours lecturing and examining material on why, how and when it happened as part of a course I teach in conjunction with www.eleda.org. The reasons and history are far too long to include in the breadth of this article. What is of importance are three main things:

Christianity became the official religion of the Kongo empire hundreds of years before massive amounts of slaves from the Kongo reached Cuba.

Just because they adapted Christianity as the state religion does not mean that it is the same type of Christianity that was being practiced in Europe nor was it the same type of Christianity that we see today.

Adapting Christianity does not mean they abandoned any or all elements of their indigenous traditions. Actually the opposite is true, they incorporated Christianity into their indigenous practice which was a characteristic of their culture.

Palo is a Cuban creole Religion. It developed over hundreds of years of complicated history in Cuba to its current form. To try to look to contemporary Africa for a form of Palo that is more “original” or “traditional” or to try to reinvent it and strip it of other cultural influences to make it this way alludes to a belief that there is a better, purer way of doing things. This is nothing more than an illusion because all practices are always evolving and changing, they always have. As a matter of fact Kongo practices are not static, evolution is at the heart of Kongo practices. This doesn’t mean we have nothing to learn from our counterparts in Africa but we cannot forget that the end of slavery in the diaspora was the beginning of a reign of terror for the Belgian Congo under Leopold II which obliterated much of practices and beliefs that were there prior to this time. Over five hundred years have passed from the initial contact between Europeans and the Kongo. During that time much has changed in Africa. Much has changed in Cuba. We have much to learn, from eachother.

Like many practitioners that are implementing changes and revisions and removing elements of Christianity from their practice I too have a low opinion of the Church. I do not believe that Jesus was the son of God, I do not know or care if he existed, nor do I believe in the Pope, priests, the Bible or the Trinity. I am well versed in Christian history and just as outraged by the role the Church played in the history of the slave trade and the oppression of people. I do however, believe in my forefathers.

Those who live in the Caribbean or close to it will witness that during Lent impensu ndoki, the bad winds, tear through and dry out the leaves of the Ceiba, Nkunia Naribe, Mama Ngundu, the most sacred of all trees as well as many other trees that are common to work with in Palo, especially to heal. The seas also become extremely rough and this marks the end of shorter days and longer nights. To me these things mean that the good medicine becomes harder to find and Kalunga becomes so enraged that it is dangerous to step in her waters. After Holy Week the light begins to overcome the darkness as our daylight hours get considerably longer. Perhaps our ancestors didn’t simply observe Holy Week because of ignorance or societal constraints, perhaps they saw more to it than most of us do today, perhaps they found value in observing this week. We may never fully understand why they insisted to work by this calendar but I trust in their judgment.

]]>http://www.palomayombe.com/articles/winds-lent/feed/0This CANNOT be learned in a classroom!http://www.palomayombe.com/uncategorized/esto-se-aprende-en-una-aula/
http://www.palomayombe.com/uncategorized/esto-se-aprende-en-una-aula/#respondWed, 24 Sep 2014 16:17:48 +0000http://www.palomayombe.com/?p=429Esto NO se aprende en una aula!
This CANNOT be learned in a classroom!

Recently I have received several inquiries from Palo initiates regarding my upcoming course Palo: Theoretical and Practical Approaches. Everyone wants to know if I am “teaching Palo” in a classroom and if so is this even possible?

The purpose of my class is to clarify common misconceptions that the community has erroneously adapted in regards to Afro-Cuban traditions. We must respect and be greatful to our elders and forefathers for the preservation of these traditions, but we must also recognize shortcomings and attempt to make changes to rectify it.
How did Palo Develop in Cuba?

I have heard countless Tatas and Yayas speak of the foundations of Palo in Cuba. Many of those Tatas and Yayas are people I highly respect as practitioners but I also recognize that there is no basis for the historical claims they make and ideas they implement into practice that are guided by their own political agendas. Many are taking mythical accounts literally. For instance, Palo was not established in Cuba by 7 Congo kings that brought a different nkisi to each province in Cuba. This would be, well, impossible. Also, there weren’t 7 Congo dialects that were brought to Cuba. Slaves and their descendants that were labeled “Congo” included anyone that spoke any language of the Bantu language family. There exist over 250 different Bantu languages with over 500 dialects. I am certain that there were more than 7 reached Cuba during the 17th, 18th and 19th centuries. What developed in Cuba among the Congo was basically a lingua franca with a strong Kikongo base. This doesn’t mean that mythical accounts have no value. We will discuss them and explain their value. The use of the crucifix in Palo ritual is not a result of brainwashed and beaten slaves, this has its historical reasoning that has nothing to do with current ideas about the relationship between Catholicism and oppression of African religion.

Palo “borrowed” a lot from Lucumi.

This is a statement that is often made. It is unlikely that the largest group of slaves that were in Cuba (Congo) for a longer amount of time borrowed a great deal from the Lucumi. The influence that “Congos” had on Lucumi practice has always been disregarded, until now. For example, Saints were not used as a veil to hide the worship of the Orishas or any other spirits for that matter. The use of Saints was a Lucumi adaptation of “Congo” practices that began in Africa.

Palo is nothing more than witchcraft.

I will show that Palo was purposely maligned in the beginning of the 20th century by Lucumi practitioners who had political motives and why this rift created tensions that still exist today between Lucumi Babalawos, Oloshas and Palo initiates and has led Congo traditions to its current degenerite state. Sadly enough today the general consensus, even among initiates, is that Palo has become nothing more than a tool used to do witchcraft. A religion that had to bear the weight of slavery and once had a rich history of liturgical song, narratives (kutunguagos) and secrets believed to help aid those who were ill – both physically and spiritually – has dwindled down to this. Nothing could be further from the truth.

My research began years ago after a calling to be initiated almost 20 years ago. The first time I laid eyes upon an nkisi I knew I had found my home. After hearing the music I felt a wholeness that I had never experienced. My goal is to help preserve this tradition, nothing more. Palo cannot be learned in a classroom or book. To learn Palo you must experience it because Palo truly is man’s encounter with nature. However, we can become familiar with concepts, music, plants and better understand where we came from in order to make sure we know where we are going.

During its initial phase, the course will provide an understanding of the African roots of the Bantú religious tradition, known among Afro-Cubans and the Cuban Diaspora as Palo Monte. It will begin by examining Bantú cosmology and religiosity. By gaining an understanding of the Bantús’ view of the Universe and their place in it, the student can develop a deeper understanding of Palo as practiced by the Bantú and their descendants in Cuba.

Then the course will turn its focus to Cuba and the historical development of Palo and the hurdles encountered on the island during the era of slavery and thereafter. Additionally, we will discuss the religion’s relationship with the other African religions that prevail in Cuba, as well as its interaction with the variants of Kardecian spiritism.

Thereafter, the class will analyze and discuss the more practical aspects of the religion and its applications to relieve human problems through the agency of the nkisis so as to overcome and/or alleviate the many ills that stress humankind.

The first half of course is open to anyone that may have interest in learning more about the Bantú-speaking people and their Diaspora. It will be of great relevance and importance for those that are interested in pursuing initiation or greater familiarity with Palo.

Because of the private, ritual nature of the discussion, the second half of the course will be exclusively for the initiated.

For those that do not live in South Florida, the class may be accessed through Google+. We stress that Google+access and seating are both limited, so reserve rapidly.

Afterward, you must post an initial $50.00, NON-REFUNDABLE deposit through Eleda.Org, using Google Wallet, to ensure your seat. Once the deposit is made, we will send you the course description and forms that you will need to sign and return to us along with the balance for the first month’s classes. This link will take you to Eleda.Org’s Seminars & Payments where you can post the deposit. Unfortunately, we will not guarantee any seat without a deposit.

Q. I am an initiate and I want to learn more about Palo but I understand that to do so I must be an “apprentice.” Does your class replace this?

A. There is still very little information available to the public in regards to Palo and even less to those that don’t speak Spanish. This is why I created my class. We are in a new era. In the past most initiates were raised around the tradition and were at the very least familiar with the music. That’s not to say that the previous generations didn’t have their issues. For instance; initiates have become less and less aware of the origins of Palo.

Today we are faced with new challenges but we have also been given new tools with which to overcome those challenges. I intend to use those tools to try to preserve Palo traditions and history. One cannot “learn Palo” without initiations and an elder to guide them. But for those who are initiates abundant examples of different techniques used among different Palo traditions will be given in order to gain a deeper understanding of practice.

Q. Is your “for initiates only” portion of the class only for new initiates or those with little practice?

A. Absolutely NOT. We are open to students of all levels of experience. While most experienced practitioners can answer that Palo is “Congo” in stark contrast to their Lucumi counterparts they can’t expound on what “Congo” means. Also many will be ignorant to the practices of other denominations within Palo. This class will provide an opportunity for both.

Q. What will the class actually cover? Does it differ from the previous seminar that was given two years ago?

A. This class is not the same seminar that was given in the past. That seminar concentrated heavily on the history of the bantu speaking people and possible antecedents of Palo practice in Cuba. This seminar will revolve more around what “Palo” is, how it developed in Cuba, how it was affected as well as how it affected other cultures and traditions it encountered on the island as well as why it was maligned. We will also discuss the role of the different spirits in Palo including the kimpungulu, nkita, basimbi, nfumbe, and kinyula nfuiri ntoto. While not identical this would be akin to learning about the Orisha pantheon, egun and iwin. We cover the definition of nkisi, often described by Anthropologists as “fetishes” and touch on the role of divination, music and initiation. Finally we will learn about the “munanso” (temple house similar to an ile), the different ranks of initiation and “plazas” or “positions” within the house. This part is open to anyone and everyone who would like to attend.

The second part however is open to initiates only. Here will cover the use of different nkandi (plants) and nkunia (sticks) for spiritual and medicinal purposes. We will learn bozal phrases, Congo (as defined in Cuba during the 19th century) vocabulary, chants and liturgical music as well as delve into the importance of animals, the position of the moon and the sun and the use of patimpembas (firmas) their use and meaning.

]]>http://www.palomayombe.com/news/eleda-org-seminars-announces-upcoming-class-palo-theoretical-practical-approaches/feed/0Does the nfumbe live in the nganga? by Ralph Alpizarhttp://www.palomayombe.com/articles/nfumbe-2/
Thu, 22 Aug 2013 19:23:16 +0000http://www.palomayombe.com/?p=380

One day, in one of the many long conversations with Tatica (a nickname that was given to one of the most well known mayomberos from Cuba) I asked him, “does the nfumbe live in the nganga? As usual, he did not give me a plain yes or no but instead, related a long parable that went like this:

“The nganga contains sticks, dirts, feathers, stones and many other elements so that the nfumbe can “work.” But we shouldn’t be quick to

NSAZI NGO BATALLA

say that “forces” that animate these elements live there. The matter just isn’t that simple. Does the spirit of a stick live in a bush? If I go to the woods and grab a stick to place inside my cauldron, does the bush from where it came from remain without a spirit? Does the spirit remain in the bush and simply give the piece I took to place in my cauldron its virtue? If someone dries the bush out and chops it up does it mean that the stick I took has now lost its virtue?

Let’s see…everything works together! If you take a snake and kill it and you chop it into little peices and give each person that comes looking for help through “the congo ways” so that they resolve their problem, doesn’t the snake only have one spirit that works? Or does it not? What happens is that the spirit of the snake is not in each of the pieces that you give out, the spirits of the snake vibrates in each one of those pieces, no matter how small, through which he endows with his virtue so that they can resolve their problem. It’s not because its that one snake! Its because its the same spirit which vibrates throughout all the snakes in the world. That’s what happens with everything. There is one spirit which vibrates throughout all of the siguaraya (trichilia havanenses) bushes, this spirit does not live in a particular place, but it does endow all of them to have medicinal and spiritual properties so that they are good for something!

Regla Mayombe

The nfumbe “vibes” through the nganga, but he really doesn’t live there, he is everywhere and nowhere at once. Many tatas believe that because they have John Doe’s bone inside a cauldron they have that spirit tied in there. This is a mistake! The nfumbe goes to the cauldron to search for the vibration of the elements that you placed there in order to use them in his “work.” He goes to the cauldron when you call him, even if it’s to punish him! You can call the nfumbe whether or not you are near the cauldron and the spirit will reply the same way. What about when there were no cauldrons? You would just throw everything in a burlap sac and that was “your thing” or you would plant it in the woods under a ceiba tree or in the cemetary and simply call it from wherever you were. What bone is used in an nganga that is simply a stone like Mbumba? Where are the sticks? Where do you place the insects and the dirts? Please! Mayombe works with the spirituality which are the virtues of things, not the actual things, the parts that give it its function and properties, that which makes things good for something, if it’s good for nothing it’s no good for Mayombe! What are you doing when you prepare powder and you send our the nganga’s dog? You are working with the spirituality of those things through the virtue of the elements that you use. The skeleton isn’t going to go out to do the work! Do you believe that its the powder from the sticks used in an “nsala” that cause the effect or the spirituality of it that works? The nfumbe does not walk with the femur you give it, it uses the properties and functions that the femur had and retained to travel.

KALUNGA BATALLA

The nfumbe goes to the nganga when you call it, to eat or for other things, he will go wherever you call him. And do you know why? Because you made a deal with him, a “sacred pact” just as you have that pact with all the things from the woods that are consecrated in the nganga and it is because of this “pact” that these things respond to you, its because of that “deal” that those spirits give you their virtue so that you can do “your things,” whether or not a physical nganga exists somewhere, what’s important is the “pact.” This is the same with the “spirits of yesteryear”, of Ta Jose, Ta Francisco, Ma whatever and Ma whoever. Who has their bones? Maybe they weren’t even human! But when they vibe with you and you call them they come, with a cauldron or without! This doesn’t mean that the nganga is not important! It is, and it is VERY important! Because this is the recepticle of all the “pacts” that grant the powers to the tata nganga or the yaya nganga and aside from that it is also where the “mpungo” manifests, it is the nganga in its material form, whatever kind it may be. But an nganga can be a simple stone, a shell, the hill, a doll and can have the same meaning and function.”

– he intensly concluded.

]]>The “Powers” of the Mayombero and Mayombera by Ralph Alpizarhttp://www.palomayombe.com/articles/power/
http://www.palomayombe.com/articles/power/#respondWed, 21 Aug 2013 01:12:45 +0000http://www.palomayombe.com/?p=374This article is the third part of, “The Powers of the Tata Nganga and Yaya Nganga”

Among the Bakongo of Africa the nganga (priest) has always recognized the existence of “spiritual entities” and know the “secret” of their manipulation. From what I have seen in that land, there is no difference between the Afrocuban rituals and the African ones, the belief in these “entities” in Palo Monte gives us certainty that the Afrocuban rituals are exclusively of Bakongo origin. The Bakongo normally and indispensably use this “power” during their sacro-magical rituals.

There are nganga (priests) that specialize in this cults, whos “art” lies in the complete and absolute control of these “entities” with which they are capable of doing supernatural wonders. They clasify them in 2 catagories instead of the four the Afrocubans use. They are considered spontaneous material manifestations of the “nkita” (Tailwind and Bad Wind) and of the “Simbi” (Whirlwind and Tornado). Terms which are used interchangeably to refer to a “Supernatural Being”, of aquatic nature, of energy or “spectral”, that adopt different rols in their magico-religious system.

Whirlwind

Whirlwind, Tailwind, Tornado and Bad Wind are, as I previously mentioned, “spirits”, “entities” or “nkisi”, ethereal beings with their own personalities. The mayombero or mayombera that makes a “covenant” with any of them, has the ability to “work” with them, but before working them they have to learn how to “dominate” their “supernatural power.” This consists of 3 things, “name it”, this is something that each mayombero does individually, or as a Tata told me more than once:

“…they are all Whirlwinds, he is only one and at the same time he is many different ones. You can call him Four Winds
(Cuatro Vientos), Turn the World (Vira mundo), Defeat the War (Vence Guerra), Seven Paths (Siete Nzila) or however you
like or you two agree on. It is not a Deity, it is not a Saint, it isn’t an Mpungo or anything like that. It is a Force, a
Power. It isn’t physical, the only physical is his part which manifests, the one we can see when we “call” (pull) it, or
he wants to make himself visible spontaneously in the woods, in the bush. It easily “manifests” whenever it wants in the
reed beds during certain times of the year, it loves sugar cane! If I told you it was a spirit it would be a way to
explain it but not to understand it. The names of the Whirlwind that the mayombero gives it are not paths like some people
think. Whirlwind is one, he is named according to the way he behaved when he was “seated” on the “yimbi”, we make a “pact”
which and then we get the name. He gives us the “power” to resolve things. Anything. If I want to “pick up” something bad,
“tie a person”, kill an enemy. To send Whirlwind out is sufficient. I will give him something in exchange, but this is
something kept between sorcerers…”

It is named depending on how it manifests, according to how “materializes” in the moment the “pact” is made reflects its “power.” Mayomberos refer to the concept of “Power” ambiguously. There are several ways to define one word because one definition simply does not suffice. Power is a specific “ability” the

Tailwind

mayombero has in order to “work”, it is his specialty. Power is also a way to call the “mpungu” (literally Kik. Power), of the nganga. “Mpungo” is the Afrocuban way of referring to deities or Congo Saints in Palo Monte, the Cuban Nkisis.

During rituales of Palo Monte known as “juegos de palo” (lit. “palo games”), it is normal for experienced mayomberos and mayomberas to show off their “power” and “dominate” these “entities” invoking them at their whim so that they appear. By doing this they demonstarte their authority as a superior “sorcerer”. There exists a “drawing” which in Palo Monte is called a “firma” (lit. signature) that is used along with a specific procedure to make this occur.

When a mayombero attends a “juego de palo”, the host who is also the owner of the munanso (temple), the Tata-nganga or the Yaya-nganga or the bakonfula of the nganga being celebrated will hand out chalk (mpemba) so that the guest can trace their firma representing their “pact”. If it is an experienced mayombero he will not lose the chance to give everyone “proof” of his “power” and if he posseses some kind of “magical-pact” with an “entity” of this nature he won’t hesitate to use him in some sort of simple ritual.

Some mayomberos oftentimes associate Whirlwind with nzasi-nzasi or Siete Rayo, then there are those that believe otherwise and don’t know why it would be that way since Whirlwind is a “Spiritual Force” that can and cannot be associated with any mpungu-congo in particular. It can simply act on its own. Another important aspect is that none of these are “rooted” (fundamentado), in other words, they don’t have specific ceremonies and rites that “materialize” them with via “magical-charges” or are “seated” in a cauldron, stone, or any other material element […they would lose their essence, they are simply spirits that are invoked and act due to the authority of the mayombero and his “pact”, sacrifices are not made to them although they are given certain offerings which attract them and can make them meek….]. Just as they can manifest this way by the will of an mpungu-congo that uses this form yo make himself visible or “materialize” in a ritual in order to send a sign or a mystical-message to those that are able to interpret it.

We previously left off speaking about the “mazamba well.” This famous “magical well” which my informant spoke of, can still be visited as one walks to the old Harlem Sugar mill and belonged to Ignacia, a priestess of Fon origin (an ethnic group that belonged to the old kingdom of Dahomey) that was married to a Congo of Musundi origin who was a practitioner of the Briyumba Rite which is the doctrine that ecompasses all practitioners of Loango origin.

The husband of the famous “healer” Ma Ignacia was the first “horse” of “Viento Malo” (bad wind) and it is believed that the person who “seated” (consecrated) him was a Congo of Yombe origin named Bartolo, practitioner of the Mayombe Rite, denomination given to the the tata-nganga or yaya-nganga whos doctrine came from the Kakongo ethnic origin. This was the birth of the first covenant (magical-pact), of which our informants have spoken with reliable consistency, between Viente Malo and his “horse” (medium) Saturnino.

In 1989 a Tata that knew this story well told me,

“…at times Viento Malo presents himself as a black dog, others as a dark and dense shadow and others however he wishes because he has the ability to do whatever he wants. He was never “fundamentado” (there was never a cauldron, prenda or physical fundamento of the entity), it was only part of the spirituality of Saturnino, which was consecrated on the nape of his neck and was something inherited by family. In the past this is how these “things” worked, people would only work with “covenants,” nature and spirits. The nganga came about bit by bit and made things easier for mayomberos like myself that were traveling around looking for work like crazy in order to maintain the family…”

Alas, Palo Monte is a religion dominated by the search for the domain in the forces of Nature (mpungu) which the mayombero or mayombera manipulates via rites which result in “weapons” that are loaded with “power” that can have malefic or beneficial purposes. This is one of the pillars and the purpose of the rituals that take place, be it whatever end it may have. Palo Monte perceives the Universe as a set of powers that are antagonistic and invisible which one wields control over to change every day circumstances. These ethereal “supernatural powers” of nature are responsible for forming, coloring, giving sound, taste, sensation and even solidifying anything which can be perceived by any of the senses. In my book, “Nfinda, the definition of Self and Knowledge” I give an extensive explanation of this vital concept of the world in Palo Monte. I will use some of the ideas from that book in order for me to make my point in this article:

[…In Palo Monte, Mayombe, nganguleros consider time and space as single temporary spacial unit, not as two independant things; this way, all of the beings of space (“kuna”) and of time (“malanda”) are found in one classified category called “kuna malanda”…]

An example of this category is:

[…”Kuna mbanza” Havana. “Nsulu mongo” the mountain. “Kuilo” or “lukala” the river. “Kalunga” the ocean/ “Muna nso” the house. “Pambia nsila” the crossroads. “Tango” the sun. “Ngunda” the moon. :”Buete” the stars. “Yilo” or “mukiama” thunderbolt. “Lumbo wuaki” today. “Mbari” or “masimene mene” tomorrow. “Mvu lueka” next year. “Lango lango masimene” a long time ago…]
[…”matui” the category which all the beings that belong to the animal, vegetable or mineral world belong to; all of those which do not have “ntu”, those which do not have their own will and can only be activated by a being in the first category…][…”…Inside the “nganga”, these forces “matui”, that is, beings from “Matui” (animals, plants and “minerals) are “dormant”, they lack activity. Yet the “Mbua Nganga “(“Dog of the nganga”), being deceased, has the power of “ntu” or “intelligence”, free will, and therefore, can use them to do what his master or his mistress send him to do (the “tata nganga” or “mama nganga”) “…]